Elya Good News
Christian Unity
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THAT ALL MAY BE ONE
THE MELKITE CHURCH IN AMERICA
OUR VISION FOR CHRISTIAN UNITY
KEY NOTE SPEECH
At the National Melkite Convention in Boston
July 1-5, 1998
By Bishop John A. Elya
Then Eparch of Newton for the Melkite Catholics
in the United States
You are nobody, until you meet somebody. You are nothing, until someone
takes notice that you exist. Did you hear the sound of a hand clapping alone? It
needs another hand to make a sound. You certainly heard the hypothetical
question: If a tree fall in a far away forest and nobody is around, does it make a
sound? Of course it does; because we imagine someone hearing the sound.
But what is “a sound” according to Webster Dictionary? “A sound is that which is
heard, resulting from stimulation of auditory nerves by vibrations in the air.” A
falling tree does make vibrations in the air. But, if there is no auditory nerves to
hear it; then it is not a sound; but only a vibration. To look through people and
ignore their presence is a worse offense than taking note of them and
expressing your insult by words or deeds. The opposite of love is not hate, but
indifference. Hate and love are the opposite sides of a coin; but they still figure
on the same coin.
What does this have to do with Christian Unity?
The answer is: Before being Melkite, we have to be Christian; and before being
a Christian, or this or that type of Christian, you have to be a human being. And
a human being, any human being is created in the image and likeness of God. If
my image is dirty, it doesn’t cease being my image. I do not appreciate anyone
stepping on it or throwing on it more dirt. Self-respect is a basic concept
necessary for survival and for expansion. If you have no self-respect, your life is
diminished and your efficiency curtailed. Respecting others genuinely enhances
self-respect. Here is one of my favorite sayings: “A great person is not the on
who shows off to prove how great he/she is. A great person indeed is the one
who makes you feel great.
In some cultures, and the Arabic culture is one of them, I speak for myself, self
respect is more important than life itself. There is a famous and very descriptive
verse in Arabic, regardless of its exaggeration and theological implications:
“Do not give me to drink the cup of life with shame; But let me drink with pride
the most bitter drink. The cup of life when drunk in shame is like hell; and hell
with pride is the best dwelling.”
Before tending a hand to the others, we need to feel secure on our own. Before
uniting with others, we need to unite with our own self. If you have a split
personality, you find it hard to get along with people. “Let there be peace on
earth,” says an old song, “and let it begin with me.”
If I remember from my college days, Aristotle, and St. Thomas after him, defined
an individual as one who is distinguished from anybody else and
undistinguished in himself. This is what the root of the world implies: in-dividual,
un-divided, all together. However, an individual becomes a person when he/she
relates to someone else. First you have to be undivided in yourself and secure
in yourself; then you can tend your hand to greet the other.
You are selfish until you communicate and relate and open up to someone else.
The greatest, I would say, and the most perfect relationship among people in the
eyes of God is marriage in which “the two become one flesh,” as our Lord told
us. Yes I know the saying that “perfect marriage is made in heaven.” Now, when
the two become one and get lost in each other, if they do not care about anyone
else, then they are selfish again. The French call it, “Egoism a deux.” a twin
selfishness. This is why we expect a child to result from the love of a couple, so it
is no more selfishness as a dead end street, but extension and growth and
love.
What is true about individuals or persons extending themselves to others in love
or plunging themselves in selfishness, is true also about groups. it is hard for a
group which has no unity to seek unity with another group. “A kingdom divided
cannot stand.” Unity within a group should precede unity with another group. A
nation divided cannot win a war. However, a common enemy can unite opposite
factions. It is a sad reality that people can agree about fighting a common enemy
more easily than about working for a common good. Our Lord exhorts us to work
for unity. “Blessed are the pacemakers, for they shall be called children of God.”
We find a very good description of the Melkite Church as a church of peace and
of openness in Metropolitan Habib Bacha’s Book "The Greek Melkite Catholics:
Identity and Mission:"
Although they are distinguished by their historical center, namely the
Patriarchate of Antioch, however, the Melkites are not limited to one
Patriarchate, but they are distributed in three Patriarchates: Alexandria, Antioch
and Jerusalem. Compared to other denominations, they are the least attached
to the Syrian region and the most opened to the global dimension which is
typical of the Syrian church. They are also the denomination which stayed in
touch more than the other denominations with the Syria of the Greek Fathers. It
stayed also in union with the great Churches of Rome and Constantinople,
thanks to its loyalty to the Council of Chalcedone.
The attachment of the Melkite Church to its religious past (tradition) did not
interfere with its openness to the new conditions resulting from the Arabic
invasion and occupation. It became the first to Arabize completely its liturgy and
its cultural features. The Melkite Catholics consider themselves - without giving
up their Syrian Antiochean character - a part of the Arab world, of the Byzantine
world and of the Catholic world. They gather in themselves the great blocks
which resulted from the fragmentation of the old Greco-Roman world in the
beginning of the Middle Age. In their attachment to their ecumenical mission,
they refuse all kind of exclusive denominationalism. They happen to be inside
one particular denomination, only because they alone refused
denominationalism.
(From the Introduction to "The Greek Melkite Catholics: Identity and
Mission" by Metropolitan Habib Bacha, Beirut, 1986, P.10 (Translated from
Arabic).
We can truly say with pride and some boasting: The Melkites are the "Catholics"
of the Middle East. Others are Greek from Greece, Russian from Russia,
Ukrainian from Ukraine, Armenian from Armenia, Syriac from Syria, Assyrian or
Chaldean from Iraq, Maronite from Lebanon, Copt from Egypt, Abyssinian from
Ethiopia and so on. But the Melkites have no exclusive country. We were
nicknamed Melkite that is followers of the King. Our adversaries meant the king
of Constantinople. We accepted the name as followers of the King of Kings. In
the Middle East, in the popular understanding, even the Roman Catholics are
popularly called Latin (not Catholics). The popular name for the Melkites in the
Arab World is "Katooleek", i.e. Catholic. We are the Catholics, the Melkites, the
royalist, i.e. the followers of Christ, the King of Kings.
The Melkite Church, with its main Patriarchate in Antioch and the other two
Patriarchates of Alexandria and of Jerusalem, which share the same beliefs and
the same culture, have been known for its peaceful and conciliatory attitude
between the two opposite churches of the Old Rome and the New Rome. The
Melkite Patriarchs of Antioch, at the coming of the Crusaders, took refuge in the
Patriarchate of Constantinople and sided with them against the Latins. But the
Melkite people with their clergy remained in the land and cooperated with the
invaders, whether Crusaders, Arabs or Turks. When the Patriarchate of Antioch
was divided definitively into its two branches, the Orthodox and the Catholic in
1724, the Catholic branch proclaimed its union with Rome, appropriated to itself
the name Melkite, continued the Arabic speaking lineage of Patriarchs and kept
the Melkite tradition of tendency for unity and Catholicity, for openness, flexibility
and progressive outlook. The Orthodox branch kept its loyalty to
Constantinople. Constantinople appointed for it its Greek Patriarchs until the
turn of the 20th century. The other two Byzantine Orthodox Patriarchates have
their Greek Patriarchs until today.
I think, with the greatest majority of our Melkite people and clergy, that the
Melkite Catholic Church is the gift of God to the Patriarchate of Antioch and to
Orthodoxy in general. It came to my mind the other day that 1724 is a magic
number for good luck. Imagine what could have happened without the magic
number year 1724. Whenever there is stagnation or polarization of tendencies,
the Melkites have been the progressive force which prods Orthodoxy to face the
20th century. We indicate to our brothers the way to progress in unity and
catholicity. We have to be the trail blazers, to care for the spiritual welfare of our
faithful, to grow spiritually and to contend with the secularized world of the 20th
and 21st centuries. However, our great challenge is to keep our unity among
ourselves, as to be able to be a leading force for unity with our brothers the
Orthodox in the Antiochian Patriarchate and with other Christian Catholic and
Orthodox churches. The reestablished unity among the two branches of Antioch
which we have been seeking would be as an intermediate step for unity among
all Christians according to the eager prayers of Christ, “That all may be one, so
that the world may believe.”
The Melkite Church has been known for its readiness to sacrifice itself for the
sake of unity. Conceding that some of the affirmations of self-sacrifice are
loaded with Semitic exaggeration, the fact remains that we sincerely long for
unity. Patriarch Maximos IV affirmed that, in case of unity, he was ready to resign
with all his bishops to resign to leave the place to our Orthodox hierarchy. The
Zoghby Initiative to reestablish unity among the two branches of Antioch
proclaims the same readiness for dialogue and complete unity.
As a sign of our readiness to reestablish unity with our Orthodox brothers, our
Melkite Synod has recommended to follow the Orthodox date for Easter in the
countries where the Orthodox are the majority such as in Jordan, Palestine,
Israel, Syria, Egypt and Iraq.
How could we "be all for all to gain them all", without losing our identity?
Precisely, this is an constituent part of our identity to accept different currents of
thoughts; because Antioch was/is a passage space for different conquerors
through the centuries: Assyrians, Chaldeans, Persians, Greeks, Romans, Arabs,
Crusaders, Turks and French. Survival belongs to the fittest, to those who are
flexible and who know how to adapt and how to use external circumstances
according to God’s will for us. “If it is to be, it is up to me!” We play in an open
court, no fence, no gate. Anybody can join the game, as long as they do not run
away with the ball.
We are not Roman, though we are Catholic.
We are not a part of the Orthodox Church, although we are as orthodox as any.
We are the Orthodox branch of the Catholic Church and the Catholic branch of
the Orthodox Church. We would feel at home with either group, if either group is
open minded enough to accept us. This is a part of the global vision of the
Melkite Church. We keep trying to be all inclusive as Paul, trying "to be all for
all, to gain them all"
In the Roman Empire, including the Eastern Roman Empire, called at a later date
Byzantine, but known until today as the Kingdom of the Roum, (Mamlaqat Ar
Ruum) that is the Eastern Romans, Christianity was the religion of the state. The
King wanted unity for the sake of peace. He promoted the decisions of the
Ecumenical Councils, especially the 4th Ecumenical Council of Calcedone in
which Christology took a definitive shape. As Orthodox/Catholic, followers of the
Council of Calcedone, we believe in One God in three Persons one in essence
and undivided. We believe also that Christ, the Son of God born of the Virgin
Mary is one person divine with two natures divine and human. The Melkites of
Antioch have always thrived for unity and for universality or Catholicity. They
gave their loyalty to the King of Constantinople, the guardian of unity. When
there was no king to hold unity anymore, the Melkites saw in the Pope of Rome
the holder of Catholicity and the rallying point for unity.
Before concluding, a word of explanation is proper concerning the word
"Uniatism". The word "uniates" was used by many as opposite to the word
"schismatic". Uniate is united to Rome, schismatic is separated from Rome. The
word schismatic has been dropped from the ecumenical dictionary as being
offensive. The word uniate should also be dropped to respect us as we respect
others. We are for unity (of heart and spirit) and not for union (of a contract or
artificial arrangement). We are "united", not "uniate". We enjoy unity, not union.
Ennisis, not ounia. We are as united to Rome as Rome is united to us. It is worth
noting though that, regardless of the various circumstances which led them to
the present state, the various Eastern Catholic churches respectively, are, by
the Providence of God, the road to heaven given to their faithful. Looking down
at them from East or West is not Christian. We should criticize ourselves and
long for improvement all the time; but we should never demean ourselves nor
others, "You will know them by their fruits," said our Lord. The fruits of holiness,
including charity and humility, are not any less in the Eastern Catholic Churches
than in the Orthodox parallel communities. I still believe that our Eastern
Catholic Churches are sitting in the best of two words. We are grateful and
proud to be fully Eastern and fully Catholic. "Have Roots, Bear Fruits" is one of
our mottoes. The best way to unity, is not to go back to Orthodoxy, but to prod
Orthodoxy to progress with us in a way consistent with tradition.
On Saturday, May 15, 1998, I attended a reception for His Holiness Karekin I,
Supreme Patriarch and Catholicos of All Armenian at the Holy Trinity Armenian
Church in Cambridge, MA. His Holiness, a capturing speaker, gave a fiery talk in
Armenian and English about the sufferings, the challenges and the
achievements of the Armenian people in the United States, in Armenia and
throughout the world. The best sentence I remember of the whole 35 minute talk
was the following: “Life should be known backward. It should be lived forward.”
He repeated that sentence three times. The way he explained it was that we
should learn our lessons from history; but we should look forward for vision, for
planning and for change.
Much has been said about the Zoghby Initiative and its ups and downs since its
inception in 1995. We hope and pray the last stage will be an up leading to full
unity between the two branches of the Church of Antioch and among all
Christians according to the repeated prayer of Christ at the Last Supper.
Finally, the best way to unity is love. ‘The greatest distance in the world is the 12
inches between our head and our heart.’ You may convince people logically,
intellectually; but the heart has to be convinced to get things done. The best
way to unity is the unity of hearts before the unity of belief. “Let us love one
another, so that with one mind we may confess.” “Let us ask for unity faith and
the communion of the Holy Spirit.” “So that with one mouth one heart we may
praise God’s most exalted name, Father, Son and Holy Spirit. Amen
THE MELKITE CHURCH IN AMERICA
OUR VISION FOR CHRISTIAN UNITY
KEY NOTE SPEECH
At the National Melkite Convention in Boston
July 1-5, 1998
By Bishop John A. Elya
Then Eparch of Newton for the Melkite Catholics
in the United States
You are nobody, until you meet somebody. You are nothing, until someone
takes notice that you exist. Did you hear the sound of a hand clapping alone? It
needs another hand to make a sound. You certainly heard the hypothetical
question: If a tree fall in a far away forest and nobody is around, does it make a
sound? Of course it does; because we imagine someone hearing the sound.
But what is “a sound” according to Webster Dictionary? “A sound is that which is
heard, resulting from stimulation of auditory nerves by vibrations in the air.” A
falling tree does make vibrations in the air. But, if there is no auditory nerves to
hear it; then it is not a sound; but only a vibration. To look through people and
ignore their presence is a worse offense than taking note of them and
expressing your insult by words or deeds. The opposite of love is not hate, but
indifference. Hate and love are the opposite sides of a coin; but they still figure
on the same coin.
What does this have to do with Christian Unity?
The answer is: Before being Melkite, we have to be Christian; and before being
a Christian, or this or that type of Christian, you have to be a human being. And
a human being, any human being is created in the image and likeness of God. If
my image is dirty, it doesn’t cease being my image. I do not appreciate anyone
stepping on it or throwing on it more dirt. Self-respect is a basic concept
necessary for survival and for expansion. If you have no self-respect, your life is
diminished and your efficiency curtailed. Respecting others genuinely enhances
self-respect. Here is one of my favorite sayings: “A great person is not the on
who shows off to prove how great he/she is. A great person indeed is the one
who makes you feel great.
In some cultures, and the Arabic culture is one of them, I speak for myself, self
respect is more important than life itself. There is a famous and very descriptive
verse in Arabic, regardless of its exaggeration and theological implications:
“Do not give me to drink the cup of life with shame; But let me drink with pride
the most bitter drink. The cup of life when drunk in shame is like hell; and hell
with pride is the best dwelling.”
Before tending a hand to the others, we need to feel secure on our own. Before
uniting with others, we need to unite with our own self. If you have a split
personality, you find it hard to get along with people. “Let there be peace on
earth,” says an old song, “and let it begin with me.”
If I remember from my college days, Aristotle, and St. Thomas after him, defined
an individual as one who is distinguished from anybody else and
undistinguished in himself. This is what the root of the world implies: in-dividual,
un-divided, all together. However, an individual becomes a person when he/she
relates to someone else. First you have to be undivided in yourself and secure
in yourself; then you can tend your hand to greet the other.
You are selfish until you communicate and relate and open up to someone else.
The greatest, I would say, and the most perfect relationship among people in the
eyes of God is marriage in which “the two become one flesh,” as our Lord told
us. Yes I know the saying that “perfect marriage is made in heaven.” Now, when
the two become one and get lost in each other, if they do not care about anyone
else, then they are selfish again. The French call it, “Egoism a deux.” a twin
selfishness. This is why we expect a child to result from the love of a couple, so it
is no more selfishness as a dead end street, but extension and growth and
love.
What is true about individuals or persons extending themselves to others in love
or plunging themselves in selfishness, is true also about groups. it is hard for a
group which has no unity to seek unity with another group. “A kingdom divided
cannot stand.” Unity within a group should precede unity with another group. A
nation divided cannot win a war. However, a common enemy can unite opposite
factions. It is a sad reality that people can agree about fighting a common enemy
more easily than about working for a common good. Our Lord exhorts us to work
for unity. “Blessed are the pacemakers, for they shall be called children of God.”
We find a very good description of the Melkite Church as a church of peace and
of openness in Metropolitan Habib Bacha’s Book "The Greek Melkite Catholics:
Identity and Mission:"
Although they are distinguished by their historical center, namely the
Patriarchate of Antioch, however, the Melkites are not limited to one
Patriarchate, but they are distributed in three Patriarchates: Alexandria, Antioch
and Jerusalem. Compared to other denominations, they are the least attached
to the Syrian region and the most opened to the global dimension which is
typical of the Syrian church. They are also the denomination which stayed in
touch more than the other denominations with the Syria of the Greek Fathers. It
stayed also in union with the great Churches of Rome and Constantinople,
thanks to its loyalty to the Council of Chalcedone.
The attachment of the Melkite Church to its religious past (tradition) did not
interfere with its openness to the new conditions resulting from the Arabic
invasion and occupation. It became the first to Arabize completely its liturgy and
its cultural features. The Melkite Catholics consider themselves - without giving
up their Syrian Antiochean character - a part of the Arab world, of the Byzantine
world and of the Catholic world. They gather in themselves the great blocks
which resulted from the fragmentation of the old Greco-Roman world in the
beginning of the Middle Age. In their attachment to their ecumenical mission,
they refuse all kind of exclusive denominationalism. They happen to be inside
one particular denomination, only because they alone refused
denominationalism.
(From the Introduction to "The Greek Melkite Catholics: Identity and
Mission" by Metropolitan Habib Bacha, Beirut, 1986, P.10 (Translated from
Arabic).
We can truly say with pride and some boasting: The Melkites are the "Catholics"
of the Middle East. Others are Greek from Greece, Russian from Russia,
Ukrainian from Ukraine, Armenian from Armenia, Syriac from Syria, Assyrian or
Chaldean from Iraq, Maronite from Lebanon, Copt from Egypt, Abyssinian from
Ethiopia and so on. But the Melkites have no exclusive country. We were
nicknamed Melkite that is followers of the King. Our adversaries meant the king
of Constantinople. We accepted the name as followers of the King of Kings. In
the Middle East, in the popular understanding, even the Roman Catholics are
popularly called Latin (not Catholics). The popular name for the Melkites in the
Arab World is "Katooleek", i.e. Catholic. We are the Catholics, the Melkites, the
royalist, i.e. the followers of Christ, the King of Kings.
The Melkite Church, with its main Patriarchate in Antioch and the other two
Patriarchates of Alexandria and of Jerusalem, which share the same beliefs and
the same culture, have been known for its peaceful and conciliatory attitude
between the two opposite churches of the Old Rome and the New Rome. The
Melkite Patriarchs of Antioch, at the coming of the Crusaders, took refuge in the
Patriarchate of Constantinople and sided with them against the Latins. But the
Melkite people with their clergy remained in the land and cooperated with the
invaders, whether Crusaders, Arabs or Turks. When the Patriarchate of Antioch
was divided definitively into its two branches, the Orthodox and the Catholic in
1724, the Catholic branch proclaimed its union with Rome, appropriated to itself
the name Melkite, continued the Arabic speaking lineage of Patriarchs and kept
the Melkite tradition of tendency for unity and Catholicity, for openness, flexibility
and progressive outlook. The Orthodox branch kept its loyalty to
Constantinople. Constantinople appointed for it its Greek Patriarchs until the
turn of the 20th century. The other two Byzantine Orthodox Patriarchates have
their Greek Patriarchs until today.
I think, with the greatest majority of our Melkite people and clergy, that the
Melkite Catholic Church is the gift of God to the Patriarchate of Antioch and to
Orthodoxy in general. It came to my mind the other day that 1724 is a magic
number for good luck. Imagine what could have happened without the magic
number year 1724. Whenever there is stagnation or polarization of tendencies,
the Melkites have been the progressive force which prods Orthodoxy to face the
20th century. We indicate to our brothers the way to progress in unity and
catholicity. We have to be the trail blazers, to care for the spiritual welfare of our
faithful, to grow spiritually and to contend with the secularized world of the 20th
and 21st centuries. However, our great challenge is to keep our unity among
ourselves, as to be able to be a leading force for unity with our brothers the
Orthodox in the Antiochian Patriarchate and with other Christian Catholic and
Orthodox churches. The reestablished unity among the two branches of Antioch
which we have been seeking would be as an intermediate step for unity among
all Christians according to the eager prayers of Christ, “That all may be one, so
that the world may believe.”
The Melkite Church has been known for its readiness to sacrifice itself for the
sake of unity. Conceding that some of the affirmations of self-sacrifice are
loaded with Semitic exaggeration, the fact remains that we sincerely long for
unity. Patriarch Maximos IV affirmed that, in case of unity, he was ready to resign
with all his bishops to resign to leave the place to our Orthodox hierarchy. The
Zoghby Initiative to reestablish unity among the two branches of Antioch
proclaims the same readiness for dialogue and complete unity.
As a sign of our readiness to reestablish unity with our Orthodox brothers, our
Melkite Synod has recommended to follow the Orthodox date for Easter in the
countries where the Orthodox are the majority such as in Jordan, Palestine,
Israel, Syria, Egypt and Iraq.
How could we "be all for all to gain them all", without losing our identity?
Precisely, this is an constituent part of our identity to accept different currents of
thoughts; because Antioch was/is a passage space for different conquerors
through the centuries: Assyrians, Chaldeans, Persians, Greeks, Romans, Arabs,
Crusaders, Turks and French. Survival belongs to the fittest, to those who are
flexible and who know how to adapt and how to use external circumstances
according to God’s will for us. “If it is to be, it is up to me!” We play in an open
court, no fence, no gate. Anybody can join the game, as long as they do not run
away with the ball.
We are not Roman, though we are Catholic.
We are not a part of the Orthodox Church, although we are as orthodox as any.
We are the Orthodox branch of the Catholic Church and the Catholic branch of
the Orthodox Church. We would feel at home with either group, if either group is
open minded enough to accept us. This is a part of the global vision of the
Melkite Church. We keep trying to be all inclusive as Paul, trying "to be all for
all, to gain them all"
In the Roman Empire, including the Eastern Roman Empire, called at a later date
Byzantine, but known until today as the Kingdom of the Roum, (Mamlaqat Ar
Ruum) that is the Eastern Romans, Christianity was the religion of the state. The
King wanted unity for the sake of peace. He promoted the decisions of the
Ecumenical Councils, especially the 4th Ecumenical Council of Calcedone in
which Christology took a definitive shape. As Orthodox/Catholic, followers of the
Council of Calcedone, we believe in One God in three Persons one in essence
and undivided. We believe also that Christ, the Son of God born of the Virgin
Mary is one person divine with two natures divine and human. The Melkites of
Antioch have always thrived for unity and for universality or Catholicity. They
gave their loyalty to the King of Constantinople, the guardian of unity. When
there was no king to hold unity anymore, the Melkites saw in the Pope of Rome
the holder of Catholicity and the rallying point for unity.
Before concluding, a word of explanation is proper concerning the word
"Uniatism". The word "uniates" was used by many as opposite to the word
"schismatic". Uniate is united to Rome, schismatic is separated from Rome. The
word schismatic has been dropped from the ecumenical dictionary as being
offensive. The word uniate should also be dropped to respect us as we respect
others. We are for unity (of heart and spirit) and not for union (of a contract or
artificial arrangement). We are "united", not "uniate". We enjoy unity, not union.
Ennisis, not ounia. We are as united to Rome as Rome is united to us. It is worth
noting though that, regardless of the various circumstances which led them to
the present state, the various Eastern Catholic churches respectively, are, by
the Providence of God, the road to heaven given to their faithful. Looking down
at them from East or West is not Christian. We should criticize ourselves and
long for improvement all the time; but we should never demean ourselves nor
others, "You will know them by their fruits," said our Lord. The fruits of holiness,
including charity and humility, are not any less in the Eastern Catholic Churches
than in the Orthodox parallel communities. I still believe that our Eastern
Catholic Churches are sitting in the best of two words. We are grateful and
proud to be fully Eastern and fully Catholic. "Have Roots, Bear Fruits" is one of
our mottoes. The best way to unity, is not to go back to Orthodoxy, but to prod
Orthodoxy to progress with us in a way consistent with tradition.
On Saturday, May 15, 1998, I attended a reception for His Holiness Karekin I,
Supreme Patriarch and Catholicos of All Armenian at the Holy Trinity Armenian
Church in Cambridge, MA. His Holiness, a capturing speaker, gave a fiery talk in
Armenian and English about the sufferings, the challenges and the
achievements of the Armenian people in the United States, in Armenia and
throughout the world. The best sentence I remember of the whole 35 minute talk
was the following: “Life should be known backward. It should be lived forward.”
He repeated that sentence three times. The way he explained it was that we
should learn our lessons from history; but we should look forward for vision, for
planning and for change.
Much has been said about the Zoghby Initiative and its ups and downs since its
inception in 1995. We hope and pray the last stage will be an up leading to full
unity between the two branches of the Church of Antioch and among all
Christians according to the repeated prayer of Christ at the Last Supper.
Finally, the best way to unity is love. ‘The greatest distance in the world is the 12
inches between our head and our heart.’ You may convince people logically,
intellectually; but the heart has to be convinced to get things done. The best
way to unity is the unity of hearts before the unity of belief. “Let us love one
another, so that with one mind we may confess.” “Let us ask for unity faith and
the communion of the Holy Spirit.” “So that with one mouth one heart we may
praise God’s most exalted name, Father, Son and Holy Spirit. Amen